Tin Ardhamagadhi Shabdo Ki Katha

This document, "Teen Ardhamagadhi Shabdo ki Katha" by H.C. Bhayani, from the Z_Hajarimalmuni_Smruti_Granth_012040.pdf (Jain Education International), delves into the etymology and historical significance of three Ardhamagadhi words, highlighting their connection to modern Indian languages and their roots in Jain scriptures.

The author begins by emphasizing the invaluable nature of Jain Agam texts, not only as the foundational sources of Jain Dharma and philosophy but also for their historical significance. He specifically points out that the language of the Agamas is a treasure trove for the study of the evolution of Indo-Aryan languages. While much research has been done on Ardhamagadhi, the author notes that significant work still awaits researchers, particularly concerning the subtle nuances of meaning in many Agamic words and their relationships with words in modern Hindi, Gujarati, and other languages. He posits that understanding these connections is crucial not only for the history of these languages but also for making Ardhamagadhi more accessible and engaging.

The text then proceeds to discuss three specific Ardhamagadhi words:

1. Piṭuṇḍī (पिठ्ठडी): This word is found in the third study of the Naya-dhamma-kahā (Nāyādhammakahā) Anga, within the description of a peahen's eggs. The eggs are described as "piṭṭuṇḍipaṇḍura" (पिठ्ठडीपंडुर). Abhayadevsuris's commentary explains this as "piṣṭasya-śālilōhasya-uṇḍī piṇḍī," meaning "white like a lump of rice flour." The author breaks down "piṭuṇḍī" into "piṭṭha" and "uṇḍī." "Piṭṭha" is related to Sanskrit "piṣṭa" (ground flour), which later evolved to mean "flour" and then "grain flour." Modern Marathi "pīṭh" (flour), Hindi "pīṭhī," and Gujarati "pīṭhī" are linked to this root. The author suggests that "aṭṭa" (flour), "lōṭṭa" (Gujarati for lump), and "piṭṭha" all originally meant "ground/powdered substance." "Uṇḍī" means "small lump" or "small ball." The author cites other instances where "uṇḍ" or its variants are used with other words to denote a ball or lump, such as "maṁsauṇḍaga" (fleshy lump) and "hiyayaūṇḍaya" (lump of the heart). The word "bhikṣāṇḍa" (beggar) in Naya-dhamma-kahā is interpreted as someone who lives on alms-lumps. Sanskrit terms like "uṇḍuka" (part of the body) and "uṇḍeraka" (lump of flour) are also mentioned. In modern languages, Marathi "uṇḍā" (lump of dough) and "uṇḍī" (lump of rice), Gujarati "ūṇḍala" (a type of tumor), and Hindi "masūṛā" (gum, derived from Sanskrit "maṁsōṇḍaka") retain the root "uṇḍ." According to Turner, "uṇḍ" is originally a Dravidian word, with Tamil "uṇṭa," Malayalam "uṇḍa," and Kannada "uṇḍe" meaning "ball" or "round lump." Therefore, "piṭuṇḍī" is understood as a "lump of (rice) flour."

2. Uttuppiya (उत्तुप्पिय): Found in the Praśnavyākaraṇa Sūtra (Praśnavyākaraṇa), this word appears in the description of thieves being led to their execution. The text states that their bodies are "maraṇa-bhauppaṇṇa-sēda-āyata-ṇēhuttuppiya-kilinna-gattā," meaning "whose bodies are wet and covered with the inherent oiliness produced by the fear of death." Here, "uttuppiya" signifies "covered with oil" or "greasy." The author notes its use in other texts like Vipākaśruta, Jñātadharmakathā, Kalpasūtra, and Gāthāsaptashatī, where it means "smeared" or "covered." In Ogha-niyukti-bhāṣya, it means "oily," and in Setubandha, it refers to "ghee." Hemacandra, in his Deśīnāmamālā, defines "tuppa" as "smeared," "oily," and "kutu pa." He also mentions compound words like "tuppāgra" (front part smeared) and "tupōṣṭha" (lips smeared). The Aprabhraṁśa literature also contains several uses of "tuppa." The verb "uttuppa" is derived from "tuppa," and its past passive participle "uttuppiya" means "covered with an oily substance." The author draws a parallel with the formation of words like "udhaūliya" (covered in dust) and "uddhaūviya" (fumigated) by adding "ud." Similarly, "tuppaliya" (covered with ghee/oily) is derived from "tuppa" and is used in Gāthāsaptashatī. The Marathi word "tūpa" (ghee) is still in use, derived from "tuppa," and the word is also used in Kannada with the same meaning. The author explains that "tuppa," originally meaning "to smear," along with words like "coppaḍa" and "makkhaṇa" (related to smearing), later came to denote oily substances like ghee, oil, and butter.

3. Payana (पयण): In the "Śailaka" study of Naya-dhamma-kahā, while describing the purification of unclean clothes, the phrase "payanaṁ aruhēi" is used. The commentator interprets this as "placing it in the cooking place or on the stove." The author suggests that this interpretation might be too general. He argues that emphasizing the act of "placing" implies that "payana" or "pachana" refers not to the process but to the vessel. Boiling soiled clothes in hot water in a cooking vessel, like a "kaṛāhī" (wok/pan) on a stove, leads to their cleanliness. The author confirms that "payana" or "payanaga" is used in the sense of a "cooking vessel" in Sūtakṛtāṅga-niyukti and Jīvājīvābhigama-sūtra. In modern languages, Gujarati "peṇī" (wok/pan), "peṇo" (large wok/pan), and Nepali "panī" (a vessel for distilling liquor) are believed to be derived from the Prakrit "payana" and Sanskrit "pachana." Based on modern usage, the word "pachanaikā" has even been created in Sanskrit. The author concludes by stating that the historical lineage of many Agamic words appears to be unbroken, extending to contemporary languages.

In essence, the text demonstrates how meticulous linguistic analysis of Jain Agam texts can uncover the deep historical connections between ancient Prakrit languages and modern vernaculars, enriching our understanding of both linguistic evolution and the cultural heritage preserved within Jain scriptures.